妙法蓮華經玄贊 2.102

2.102

即如將說《般若》亦先入定，《能斷經》云：「端身正願住對面念後方說經」，此亦如是，先入無量義三昧後說《法華》，法華體即無量義故。法華三昧即無量義三昧，《無量義經》為菩薩說，《法華經》為聲聞說；無量義談體，出生無量義，法華談功能，能出二乘，體、能雖殊其實無二，故將說《法華》先入無量義三昧。下文亦有悟法華三昧，不言悟無量義三昧者，但是隨機濟物之要，宜逐便匠生之巧用，名雖有二體實不異。又教、理、行、果異故，如前。又先觀察真如法體，後說因果功能法華。

Just as when about to preach the Prajñā[-pāramitā] he also first entered meditative absorption—the Vajracchedikā-sūtra says: “With upright body and correct aspiration, he dwelt in facing mindfulness, and after that preached the sūtra”—so it is here: he first enters the anantanirdeśa-samādhi and later preaches the Lotus of the Dharma, because the substance of the Lotus of the Dharma is precisely immeasurable meanings. The Lotus Samādhi is precisely the anantanirdeśa-samādhi; the Anantanirdeśa-sūtra was preached for bodhisattvas, and the Lotus Sūtra is preached for śrāvakas; immeasurable meanings speaks of the substance, giving birth to immeasurable meanings, while the Lotus of the Dharma speaks of the function, being able to bring forth [beings from] the two vehicles; although substance and function are distinct, they are in fact not two; therefore, about to preach the Lotus of the Dharma, he first entered the anantanirdeśa-samādhi. Below, there is also the realization of the Lotus Samādhi without mentioning the realization of the anantanirdeśa-samādhi, but this is simply the vital point of responding to capacities to save beings, appropriately following the skillful application of fashioning sentient beings; though there are two names, their substances are truly not different. Moreover, it is because teaching, principle, practice, and fruition are distinct, as stated before. Furthermore, he first contemplates the dharma-substance of tathatā, and later preaches the Lotus of the Dharma of causal and fruitional functions.